In the journal " New world"Several works by Solzhenitsyn were published, among them " Matrenin Dvor" The story, according to the writer, is “completely autobiographical and reliable.” It talks about the Russian village, about its inhabitants, about their values, about goodness, justice, sympathy and compassion, work and help - qualities that fit in the righteous man, without whom “the village is not worth it.”

"Matrenin's Dvor" is a story about the injustice and cruelty of human fate, about the Soviet order of post-Stalin times and about the life of the most ordinary people living far from city life. The narration is not told from a person's point of view main character, but on behalf of the narrator, Ignatyich, who in the whole story seems to play the role of only an outside observer. What is described in the story dates back to 1956 - three years passed after the death of Stalin, and then Russian people I still didn’t know and didn’t understand how to live further.

“Matrenin’s Dvor” is divided into three parts:

1. The first tells the story of Ignatyich, it begins at the Torfprodukt station. The hero immediately reveals his cards, without making any secret of it: he is a former prisoner, and now works as a teacher at a school, he came there in search of peace and tranquility. IN Stalin's time it was almost impossible for people who had been imprisoned to find workplace, and after the death of the leader, many became school teachers (a profession in short supply). Ignatyich stays with an elderly, hardworking woman named Matryona, with whom he finds it easy to communicate and has peace of mind. Her dwelling was poor, the roof sometimes leaked, but this did not mean at all that there was no comfort in it: “Maybe to someone from the village, someone richer, Matryona’s hut did not seem friendly, but for us that autumn and winter it was quite good."
2. The second part tells about Matryona’s youth, when she had to go through a lot. The war took her fiancé Fadey away from her, and she had to marry his brother, who still had children in his arms. Taking pity on him, she became his wife, although she did not love him at all. But three years later, Fadey, whom the woman still loved, suddenly returned. The returning warrior hated her and her brother for their betrayal. But hard life could not kill her kindness and hard work, because it was in work and caring for others that she found solace. Matryona even died while doing business - she helped her lover and her sons drag part of their house across the railroad tracks, which was bequeathed to Kira (his daughter). And this death was caused by the greed, greed and callousness of Fadey: he decided to take away the inheritance while Matryona was still alive.
3. The third part talks about how the narrator learns about Matryona’s death and describes the funeral and wake. Her relatives are not crying out of grief, but rather because it is customary, and in their heads there are only thoughts about the division of the property of the deceased. Fadey is not at the wake.

Main characters

Matryona Vasilievna Grigorieva is an elderly woman, a peasant woman, who was released from work on the collective farm due to illness. She was always happy to help people, even strangers. In the episode when the narrator moves into her hut, the author mentions that she never intentionally looked for a lodger, that is, she did not want to make money on this basis, and did not profit even from what she could. Her wealth was pots of ficus trees and an old domestic cat that she took from the street, a goat, as well as mice and cockroaches. Matryona also married her fiancé’s brother out of a desire to help: “Their mother died...they didn’t have enough hands.”

Matryona herself also had children, six, but they all died in early childhood, so she later adopted youngest daughter Fadeya Kiru. Matryona rose early morning, worked until dark, but did not show fatigue or dissatisfaction to anyone: she was kind and responsive to everyone. She was always very afraid of becoming a burden to someone, she did not complain, she was even afraid to call the doctor again. As Kira grew up, Matryona wanted to give her room as a gift, which required dividing the house - during the move, Fadey’s things got stuck in a sled on the railroad tracks, and Matryona got hit by a train. Now there was no one to ask for help, there was no person ready to unselfishly come to the rescue. But the relatives of the deceased kept in mind only the thought of profit, of dividing what was left of the poor peasant woman, already thinking about it at the funeral. Matryona stood out very much from the background of her fellow villagers, and was thus irreplaceable, invisible and the only righteous person.

Narrator, Ignatyich, to some extent, is a prototype of the writer. He served his exile and was acquitted, after which he set out in search of a calm and serene life, he wanted to work school teacher. He found refuge with Matryona. Judging by the desire to move away from the bustle of the city, the narrator is not very sociable and loves silence. He worries when a woman takes his padded jacket by mistake, and is confused by the volume of the loudspeaker. The narrator got along with the owner of the house; this shows that he is still not completely antisocial. However, he doesn’t understand people very well: he understood the meaning by which Matryona lived only after she passed away.

Topics and issues

Solzhenitsyn in the story “Matrenin’s Dvor” talks about the life of the inhabitants of the Russian village, about the system of relationships between power and people, about the high meaning of selfless work in the kingdom of selfishness and greed.

Of all this, the theme of labor is shown most clearly. Matryona is a person who does not ask for anything in return and is ready to give herself all for the benefit of others. They don’t appreciate her and don’t even try to understand her, but this is a person who experiences tragedy every day: first, the mistakes of her youth and the pain of loss, then frequent illnesses, hard work, not life, but survival. But from all the problems and hardships, Matryona finds solace in work. And, in the end, it is work and overwork that leads her to death. The meaning of Matryona’s life is precisely this, and also care, help, the desire to be needed. That's why active love to your neighbors is the main theme of the story.

The problem of morality also occupies an important place in the story. Material values in the village they exalt themselves over human soul and her work, on humanity in general. Understand the depth of Matryona's character minor characters they are simply incapable: greed and the desire to possess more blinds them to their eyes and does not allow them to see kindness and sincerity. Fadey lost his son and wife, his son-in-law faces imprisonment, but his thoughts are on how to protect the logs that were not burned.

In addition, the story has a theme of mysticism: the motive of an unidentified righteous man and the problem of cursed things - which were touched by people full of self-interest. Fadey made the upper room of Matryona's hut cursed, undertaking to knock it down.

Idea

The above-mentioned themes and problems in the story “Matrenin’s Dvor” are aimed at revealing the depth of the main character’s pure worldview. An ordinary peasant woman serves as an example of the fact that difficulties and losses only strengthen a Russian person, and do not break him. With the death of Matryona, everything that she figuratively built collapses. Her house is torn apart, the remains of her property are divided among themselves, the yard remains empty and ownerless. Therefore, her life looks pitiful, no one realizes the loss. But won't the same thing happen with palaces and jewels? powerful of the world this? The author demonstrates the frailty of material things and teaches us not to judge others by their wealth and achievements. True meaning has a moral image that does not fade even after death, because it remains in the memory of those who saw its light.

Maybe over time the heroes will notice that a very important part of their life is missing: invaluable values. Why reveal global moral problems in such poor settings? And what then is the meaning of the title of the story “Matrenin’s Dvor”? Last words that Matryona was a righteous woman erases the boundaries of her court and expands them to the scale of the whole world, thereby making the problem of morality universal.

Folk character in the work

Solzhenitsyn reasoned in the article “Repentance and Self-Restraint”: “There are such born angels, they seem to be weightless, they seem to glide over this slurry, without drowning in it at all, even if their feet touch its surface? Each of us has met such people, there are not ten of them or a hundred of them in Russia, these are righteous people, we saw them, were surprised (“eccentrics”), took advantage of their goodness, in good moments answered them in kind, they disposed - and immediately immersed again to our doomed depths.”

Matryona is distinguished from the rest by her ability to preserve her humanity and a strong core inside. To those who unscrupulously used her help and kindness, it might seem that she was weak-willed and pliable, but the heroine helped based only on her inner selflessness and moral greatness.

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The action of the story by A. I. Solzhenitsyn takes place in the mid-50s. last century. The narration is told from the first person, a unique person who dreams of life in the outback of his native country, in contrast to his compatriots who intend to quickly move to the noisy cities. This fact is explained by a long stay in prison, a desire to withdraw from society, solitude and peace.

Story line

To realize his intention, the character goes to the place "Peat Product" to teach in high school. Boring barracks and dilapidated five-story buildings do not attract him at all. As a result, having found refuge in the remote village of Talnovo, the hero will meet a lonely woman, Matryona, who has lost her health.

A by no means prosperous household in a nondescript hut consists of a languid cat abandoned by the previous owner, a mirror darkened by time and a pair of posters that attract prying eyes, illustrating the sale of books and crop yields.

Contrasts

By focusing on these simple interior items, the author tries to convey to the reader the key problem of past times - the bravado of the official chronicle of events solely for the sake of showing off and the sad reality of the impoverished hinterland.

In parallel, the master of words contrasts the rich spiritual world, performing backbreaking labor on a collective farm, a peasant woman. Having worked almost everything best years, she did not receive a pension from the state either for herself or for the loss of her breadwinner.

Personal qualities

Attempts to find at least a penny turn into obstacles from the bureaucratic apparatus. Despite the misunderstanding of those around her and the dishonest actions of the ruling authorities, she manages to maintain humanity, a sense of pity and compassion for people. Surprisingly humble by nature, she does not require additional attention or excessive comfort, sincerely enjoying her acquisitions.

Love for nature is expressed in the careful cultivation of numerous ficus trees. From further descriptions of Matryona’s life, it is known that she could have avoided a lonely fate, because the home was built for children and grandchildren. Only in the 2nd part is the fact of the loss of her six children revealed. She waited 11 years for her husband after the war after he was declared missing.

Summarizing

In the image of Matryona are embodied best features Russian woman. The narrator is impressed by her good-natured smile, incessant work in the garden or when going to the forest to pick berries. The author speaks unflatteringly about her surroundings. Replacing a worn-out railway overcoat with a coat and the resulting pension causes noticeable envy among fellow villagers.

In his work, the writer draws attention to the extreme plight of the peasants, their joyless existence with meager food of their own and a lack of money to feed livestock. At the same time, the unfriendly attitude of people living closely is clearly manifested.

Analysis of the story Matryonin Solzhenitsyn's yard

The story by Alexander Isaevich Solzhenitsyn tells the story of a man who wanted to get lost in the outbacks of Russia. Moreover, the hero wanted a truly calm, almost reclusive life. He wanted to get a job as a school teacher. And he succeeded. But in order to work at the school, he needed to live somewhere. He walked throughout the village and looked into every hut. Everywhere was crowded. So he had to settle in Matryona Vasilievna’s large and spacious hut. The situation in the hut was not the best: cockroaches, mice, a three-legged cat, an old goat and the neglect of the building - all this seemed scary at first. But over time, the hero got used to it and became comfortable with Matryona Vasilievna.

The writer describes the owner of the hut as an old woman of about sixty. She wore torn clothes, but loved them very much. All she had on her farm was an old, mangy goat. Matryona Vasilievna appears to the reader as an ordinary, but at the same time mysterious woman. She is mostly silent, doesn’t say anything, and doesn’t ask the hero anything. Only once Matryona told a piece of her life to the hero. How she was going to marry one brother, but ended up marrying another because she couldn’t wait to see her first brother after the war. Everyone thought he was dead. So Matryona Vasilyevna married her second brother. He was a year younger than her. But Efim never laid a finger on Matryona. Coming from the war, the elder brother scolded to chop them down, but soon calmed down and found himself a wife with the same name. This is where her story ended. And she told all this because Thaddeus came to her to talk with Antoshka’s school teacher, who lived with Matryona.

Matryona Vasilievna is presented to the reader in such a way that you want to feel sorry for her and help her. She had no children. It so happened that they died after three months of life. And so it happened that Vasilievna took one of her brother-in-law’s daughters to raise. The girl's name was Kira. Matryona Vasilyevna raised her daughter and married her. It was Kira who, at least sometimes, helped Matryona, but the woman herself tried to survive. She, like all the women in the village, stole peat from the swamps to keep warm in the cold winters. And she ate what “God would send.” Matryona Vasilievna was simple-minded and kind person, never refused help and did not take anything if she helped.

Vasilievna bequeathed the hut in which the heroine of the story lived to Kira. So the day came when they came to dismantle half of the hut, Matryona grieved a little and went to help load the boards. This is how she was, Matryona Vasilievna, always men's work took over. On this day the misfortune happened. When they were transporting the boards on a sleigh across the railroad, almost everyone was crushed by the train.

Somehow, not everyone truly grieved for Matryona Vasilyevna. Maybe because it’s so common among people that they need to shed tears for the dead, that’s the only reason why people seemed to cry. But the reader will not see sincerity in these tears. Everyone only cries because they have to. Only the adopted daughter truly grieved for Matryona Vasilyevna. At the wake she sat on the sidelines and cried quietly.

After the death of Matryona Vasilievna, everyone was only thinking about who would get what from her very poor property. The sisters shouted loudly about who would get what. Many others expressed what Vasilievna promised to whom. Even my brother’s husband thought that the boards that were left intact should be taken back and put to use.

In my opinion, A.I. Solzhenitsyn wanted to tell the story about a simple Russian woman. It’s about someone who, at first glance, is not noticeable, but if you get to know her and talk more closely with her, her entire multifaceted soul will be revealed. The author of the story wanted to talk about strong feminine character. When, enduring hardships and misfortunes, falling but rising again, a Russian woman always remains strong in spirit and does not get angry at simple everyday trifles. It is people like Matryona Vasilievna, inconspicuous and not demanding much, who make our lives easier. When such a person is no longer nearby, it is then that people realize the loss and the importance of having this particular person nearby. In my opinion, the author chose the words perfectly at the end of the story “... a righteous man, without whom, according to the proverb, the village does not stand. Neither the city. Neither the whole land is ours."

"Matrenin's Dvor" analysis of the work - theme, idea, genre, plot, composition, characters, issues and other issues are discussed in this article.

“A village is not worthwhile without a righteous man” - this is the original title of the story. The story echoes many works of Russian classical literature. Solzhenitsyn seems to be transporting one of Leskov’s heroes to the historical era of the 20th century, post-war period. And the more dramatic, the more tragic is the fate of Matryona in the midst of this situation.

The life of Matryona Vasilievna is seemingly ordinary. She devoted her entire life to work, selfless and hard peasant work. When the construction of collective farms began, she went there too, but due to illness she was released from there and was now brought in when others refused. And she didn’t work for money, she never took money. Only later, after her death, her sister-in-law, with whom the narrator settled, will remember evilly, or rather, remind her of this strangeness of hers.

But is Matryona’s fate really that simple? And who knows what it’s like to fall in love with a person and, without waiting for him, to marry someone else, unloved, and then see your betrothed a few months after the wedding? And then what is it like to live with him side by side, to see him every day, to feel guilty for the failure of his and your life? Her husband didn't love her. She bore him six children, but none of them survived. And she had to take in raising the daughter of her beloved, but now a stranger. How much spiritual warmth and kindness accumulated in her, that’s how much she invested in her adopted daughter Kira. Matryona survived so much, but did not lose the inner light with which her eyes shone and her smile shone. She did not hold a grudge against anyone and was only upset when they offended her. She is not angry with her sisters, who appeared only when everything in her life was already prosperous. She lives with what she has. And therefore I have not saved anything in my life except two hundred rubles for a funeral.

The turning point in her life was when they wanted to take away her room. She did not feel sorry for the good, she never regretted it. She was afraid to think that they would destroy her house, in which her whole life had flown by in one moment. She spent forty years here, endured two wars, a revolution that flew by with echoes. And for her to break and take away her upper room means to break and destroy her life. This was the end for her. The real ending of the novel is not accidental either. Human greed destroys Matryona. It is painful to hear the author’s words that Thaddeus, because of whose greed the matter began, on the day of Matryona’s death and then the funeral, only thinks about the abandoned log house. He does not feel sorry for her, does not cry for the one whom he once loved so dearly.

Solzhenitsyn shows the era when the principles of life were turned upside down, when property became the subject and goal of life. It is not for nothing that the author asks the question why things are called “good”, because they are essentially evil, and terrible. Matryona understood this. She didn’t care about outfits, she dressed like a villager. Matryona is the embodiment of true folk morality, universal morality, on which the whole world rests.

So Matryona remained not understood by anyone, not truly mourned by anyone. Only Kira alone cried, not according to custom, but from the heart. They feared for her sanity.

The story is masterfully written. Solzhenitsyn is a master of subject detail. He builds a special three-dimensional world from small and seemingly insignificant details. This world is visible and tangible. This world is Russia. We can say with precision where in the country the village of Talnovo is located, but we understand very well that in this village there is all of Russia. Solzhenitsyn connects the general and the particular and encloses it in a single artistic image.

Plan

1. The narrator gets a job as a teacher in Talnovo. Settles in with Matryona Vasilyevna.
2. Gradually the narrator learns about her past.
3. Thaddeus comes to Matryona. He is busy with the upper room, which Matryona promised Kira, his daughter, raised by Matryona.
4. While transporting a log house across the railway tracks, Matryona, her nephew and Kira's husband die.
5. There have been long disputes over Matryona's hut and property. And the narrator moves in with her sister-in-law.

Sections: Literature

Lesson objectives:

address the most important moral problems, the solution of which determines the formation of a person and a citizen;

an encouragement to question whether this is how we live.

prove that Solzhenitsyn’s stories are a reflection on our contemporary, on his life, on his moral position, on negative phenomena in our society;

expand students' knowledge of works modern literature;

pay attention to the fate of the main character of the story;

cultivate honesty.

Equipment:

Portrait of the writer, exhibition of his books, tape recorder, audio recording of the song by A. Morozov and A. Poperechny “Crimson Ringing”, computer.

Type lesson: combined.

Lesson format: classroom lesson, reflection lesson.

Place carrying out lesson: computer class.

Preliminary preparation of students:

• Everyone should read A. Solzhenitsyn’s story “Matryonin’s Dvor”,
• 1 student prepares a message on the topic “Who can be considered moral person?”,
• 2 student looks up in the dictionary lexical meaning words: conscience, greed, righteousness, meaning of life,
• 3, the student selects epigraphs for the lesson and designs the board.
• 4 student reads Solzhenitsyn’s article “Don’t live by lies!”

Design of the board: recording the topic, epigraphs.

Conscience is a mysterious property of the human soul that prevents it from becoming brutalized. (F. Iskander.)

Those people always have good faces who are at peace with their conscience. (A.I. Solzhenitsyn)

Solzhenitsyn, more than any other writer, answers the question of who we are today through the question: what is happening to us. (S. Zalygin)

During the classes

II. The song by A. Morozov and A. Poperechny “Crimson Ring” is played. Teacher's opening speech with music in the background

The literary debut of Alexander Isaevich Solzhenitsyn took place in the early 60s, when the story “One Day in the Life of Ivan Denisovich” (1962, No. 11), the stories “An Incident at Krechetovka Station”, “Matryonin’s Dvor” (1963, No. 1). The unusualness of Solzhenitsyn's literary fate is that he made his debut at a respectable age - in 1962 he was 44 years old - and immediately declared himself as a mature, independent master. “I haven’t read anything like this. Good, clean, great talent. Not a drop of falsehood…” This is the very first impression of A.T. Tvardovsky.

Solzhenitsyn's entry into literature was perceived as a “literary miracle”, causing a strong emotional response in many readers.

A writer is always judged by his best works. Among Solzhenitsyn’s stories published in the 60s, “Matryonin’s Dvor” was always put in first place. It was called a “brilliant”, “truly brilliant” work. “The story is talented,” “the story is truthful,” noted the criticism. His story about the fate of a simple peasant woman is filled with deep sympathy, compassion, and humanity. Each episode “pinches the soul in its own way, hurts in its own way, delights in its own way”

Teacher's word.

The story “Matrenin's Dvor” is one of Solzhenitsyn’s most interesting works. As the author himself noted, this story is “completely autobiographical and reliable.” The prototype of the main character is Solzhenitsyn’s acquaintance, the Vladimir peasant woman Matryona Vasilievna Zakharova, with whom the writer lived. The narration is told from the first person - Ignatich. How to interpret the image of the main character, the simple rural worker Matryona? On the one hand, she can be seen as a victim of power and the greed of people, on the other hand, she cannot be called pitiful and unhappy. This woman went through severe trials, but retained in her soul the Christian fire of love for people, remained faithful to the biblical laws of morality, and kept her conscience unsullied. So who is she, Matryona, a victim or a saint? This is the question we will try to answer. Through a tragic event - the death of the heroine - the author comes to a deep understanding of her personality. The main part of our work will be devoted to the tragic fate of Matryona.

1. Message from the 1st student on the topic “Who can be considered a moral person?”

After the message, the following entry appears in the students’ notebooks:

1. With self-respect (Respecting yourself, respect others)

2. Having a heightened sense of responsibility for what is happening around.

3. Someone who knows how to work spiritually, not just for money.

4. With a clear idea of ​​good and evil, one who opposes evil.

5. Not indifferent to other people's misfortune and suffering.

6. Reflecting on his own and other people’s lives, restlessly looking for answers to “painful” questions.

2. Message from the 2nd student: the lexical meaning of the words conscience, greed, righteous, meaning of life.

Conscience is the concept of moral consciousness, internal conviction in the understanding of what is good and evil, moral responsibility for one’s social behavior.

Teacher: Does the definition of conscience coincide with the statement of F. Iskander given in the epigraph to the lesson?

Self-interest is a negative moral quality that characterizes the behavior and motives of a person who considers and directs all his actions and relationships with others from the point of view of personal material gain.

A righteous person is a person who does not sin in any way against the rules of morality. (Dictionary of the Russian language” by S.I. Ozhegov, 1987)

Meaning life– moral and ideological ideas through which a person correlates himself and his actions with the highest values

Draw a verbal portrait of Matryona. Pay attention to the photograph of Matryona made by Solzhenitsyn. Do your ideas about Matryona coincide with this image of her in the picture?

- Find artistic details, important for understanding the main character -

How does Matryona perceive her fate? Does she hold a grudge against people?

(“But her forehead did not remain darkened for long...” Matryona knows how to forgive, knows how to reconcile with her heart, without harboring enmity for an insult. For her, the normal state is not anger and belligerence, but kindness and humility.)

How does Matryona appear in the system of other images in the story?

(The world of Talnovites is a world of anger, indifference, greed, envy, self-interest, selfishness, mentally blind people, lies, insincerity. These qualities corrode a person’s soul and divide people. Solzhenitsyn, answering the question of why all the country’s troubles now are caused by lies.)

What are the reasons for the death of Matryona?

Is Alexander Isaevich right when he calls his heroine a righteous man?

Let's look at the dictionary definition of this word.

But Matryona steals peat. Is this consistent with the concepts of morality?

(Solzhenitsyn makes it clear: the people are forced to do this. The social atmosphere in which Matryona finds herself is immoral. She was forced to bring peat in order to survive. The religious philosopher Rozanov wrote: “The righteous greatest essence those who have sinned and mourned their sins...")

What is the author's position in this story? (Student’s message on the article “Live not by lies!” (The author expresses his attitude towards Matryona and the events taking place in different ways: here is a hidden author’s characteristic, and a system of images and “colors” of the narrative. And the story is a kind of author’s repentance, bitter repentance for the moral blindness of everyone around him, including himself .

VI. Summarizing student reflections

How do you understand the meaning of the original and final titles of the story?

(“A village is not worth without a righteous man” - here the main word is “righteous man,” which allows Solzhenitsyn to shift the emphasis towards the moral, internal qualities of the individual, and to lead the reader to think about eternal Christian values.)

The village is a symbol of moral life.

Matryona - (lat.) – mother. The heroine carries within herself a saving principle. She is not a money-grubber, not a hoarder.

Let's open New Testament. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. …For where your treasure is, there your heart will be also” (Matthew 6:19-21).

Matryona dies - the world of spirituality, kindness, and mercy collapses. And there is no one to protect the yard, no one even thinks that with the departure of Matryona, something valuable and important is leaving life, not amenable to division and primitive everyday assessment.

Conclusion: Of course, you all want a different fate. Dreams may or may not come true, happiness may not happen, success may or may not come, but a person must go his own way, no matter what it may be (successful or unsuccessful), retaining courage, conscience, and humanity and nobility do not kill that lofty that is inherent in him by nature itself. It is precisely the desire for people's truth that makes Solzhenitsyn's prose strong.

VII. Reflection syncwine method

Guys, remember what we did in class and write it down in sequence

VIII. Bottom line lesson

Let's return to S. Zalygin's statement and answer the question: “Who are we, and what is happening to us?”

(If Russia rests only on selfless old women, what will happen to it next? Hence the absurdly tragic end of the story. Thaddeus did not want to wait for Matryona’s death and decided to take away the inheritance for the young people during her lifetime. Thus, he unwittingly provoked her death. The whole village and the whole Russian land still rest on people like Matryona.)

IX. Exercise on house

Remember the image of Nekrasov’s Matryona Timofeevna and compare it with Solzhenitsyn’s heroine.

Literature

Arkhipov D.N. and others. Lesson notes for literature teachers. 11th grade. M.: Vlados, 2003.

Vasilenko E. The soul and fate of a person in the story “Matryonin’s Dvor” // Literature. 2003. No. 23.

Volkov S. Is a village worth it without a righteous man // Literature. 1996. No. 21.

Gordienko T.V. Features of the language and style of the story by A.I. Solzhenitsyn “Matryonin’s Dvor” // Russian Literature. 1997. No. 3.

Dunaev M. M. Faith in the crucible of doubts. Orthodoxy and Russian literature of the 17th 55th - 20th centuries. M., 2002. pp. 916-917.

Zhigalova M.P. Russian literature of the 20th century in high school. Minsk, 2003.

Karpov I.P., Starygina N.N. Open lesson on literature. Russian literature of the 20th century. pp. 361-383.

Loktionova N. A village is not worth it without a righteous man // Literature at school. 1994. No. 3. P. 33-37.

Maksidonova L.G. Russian literature of the 20th century. Second half. 11th grade // Lesson notes for literature teachers. M., 2002.

Nyankovsky M.A. Literature lessons in 11th grade. Detailed planning.

Niva Zh. Solzhenitsyn. M.: Fiction, 1992.

Popova E.V. There is an unshakable rock of values. Spiritual values ​​in Russian philosophy and literature // Literature at school. 2003. No. 7. P. 22.

Potolkov Yu. Farewell to Matryona // Literature. 1998. No. 28.

Semenyuk A. G. Fate, sacrificed... // Russian language and literature in secondary educational institutions of the Ukrainian SSR. 1991. No. 2. P. 37-39.

Simakova L.A. The soul is not subject to... // Russian language and literature in secondary educational institutions of the Ukrainian SSR. 1991. No. 2. P. 35-37.

Chalmaev V. A. A. Solzhenitsyn. Life and art. M.: Education, 1994. pp. 84-87.

In the summer of 1956, the hero of the story, Ignatyich, returns to central Russia from the Asian camps. In the story he is endowed with the function of narrator. The hero works as a teacher in a rural school and settles in the village of Talnovo in the hut of sixty-year-old Matryona Vasilievna Grigorieva. The tenant and the landlady turn out to be people who are spiritually close to each other. In Ignatyich's story about Everyday life Matryona, in the assessments of the people around her, in her actions, judgments and memories of her experiences, the fate of the heroine and her inner world are revealed to the reader. The fate of Matryona and her image become for the hero a symbol of fate and the image of Russia itself.

In winter, the relatives of Matryona’s husband take away part of the house from the heroine - the upper room. While transporting a dismantled room, Matryona Vasilievna dies at a railway crossing under the wheels of a steam locomotive, trying to help the men remove a stuck sleigh with logs from the crossing. Matryona appears in the story as moral ideal, as the embodiment of high spiritual and moral principles displaced by the course of history folk life. She, in the eyes of the hero-narrator, is one of those righteous people on whom the world stands.

with their own genre features Solzhenitsyn's story approaches the essay and goes back to the Turgenev tradition of “Notes of a Hunter.” Along with this, “Matrenin’s Dvor” seems to continue the tradition of Leskov’s stories about Russian righteous people. In the author’s version, the story was called “A village is not worth it without a righteous man,” but was first published under the title “Matrenin’s Dvor.”

The fate of the hero-narrator of Solzhenitsyn’s story “Matrenin’s Dvor” is correlated with the fate of the heroes of the story “One Day in the Life of Ivan Denisovich.” Ignatyich, as it were, continues the fate of Shukhov and his fellow camp inmates. His story tells what awaits prisoners in life after release. Therefore, the first important problem in the story is the problem of the hero choosing his place in the world.

Ignatyich, who spent ten years in prison and a camp, after living in exile in a “dusty hot desert,” seeks to settle in a quiet corner of Russia, “where it would not be a shame to live and die.” The hero wants to find such a place on native land, which would preserve unchanged the original features and signs of folk life. Ignatyich hopes to find spiritual and moral support, peace of mind. He finds it in the village of Talnovo, settling in the hut of Matryona Vasilievna.

What explains this choice of the hero?

The hero of the story refuses to accept the terrible inhuman absurdity of existence, which has become the norm of life of contemporaries and has diverse manifestations in the everyday way of life of people. Solzhenitsyn shows this with the mercilessness of a publicist in the story “Matrenin’s Dvor.” One example is the careless, nature-destroying actions of the collective farm chairman, who received the title of Hero of Socialist Labor for the successful destruction of centuries-old forests.

The consequence of the abnormal course of history, the illogical way of life is tragic fate hero. The absurdity and unnaturalness of the new way of life is especially noticeable in cities and industrial towns. Therefore, the hero strives to the outback of Russia, wants to “settle... forever” “somewhere away from the railway.” The railway is a traditional symbol of Russian classical literature that is soulless, bringing destruction and death to man. modern civilization. In this sense Railway appears in Solzhenitsyn's story.

At first, the hero's desire seems impossible. He bitterly notices both in the life of the village of Vysokoye Pole and in the village of Torfoprodukt (“Ah, Turgenev didn’t know that it was possible to compose something like this in Russian!” says the narrator about the name of the village) the terrible realities of the new way of life. Therefore, the village of Talnovo, Matryona’s house and she herself become for the hero last hope, last chance fulfillment of his dreams. Matrenin's yard becomes for the hero the desired embodiment of that Russia, which it was so important for him to find.

In Matryona, Ignatyich sees the spiritual and moral ideal of the Russian person. What character traits, personality traits of Matryona allow us to see in her the embodiment of the lofty spiritual and moral principles of people’s life that have been displaced by the course of history? What storytelling techniques are used to create the image of the heroine in the story?

First of all, we see Matryona in an ordinary setting, in a series of daily worries and affairs. Describing the actions of the heroine, the narrator seeks to penetrate into their hidden meaning, understand their motives.

In the story about the first meeting of Ignatyich and Matryona, we see the sincerity, simplicity, and unselfishness of the heroine. “I only found out later,” says the narrator, “that year after year, for many years, Matryona Vasilievna did not earn a ruble from anywhere. Because she was not paid a pension. Her family didn't help her much. And on the collective farm she didn’t work for money - for sticks.” But Matryona is not trying to get a profitable tenant. She fears that she will not be able to please the new person, that he will not like it in her house, which she directly tells the hero. But Matryona is happy when Ignatyich still stays with her, because with a new person her loneliness comes to an end.

Matryona is characterized by inner tact and delicacy. Getting up long before the guest, she “quietly, politely, trying not to make noise, heated the Russian stove, went to milk the goat,” “she did not invite guests to her place in the evenings, respecting my activities,” says Ignatyich. Matryona lacks “womanish curiosity”; she “did not annoy the hero with any questions.” Ignatyich is especially captivated by Matryona’s goodwill; her kindness is revealed in a disarming “radiant smile” that transforms the heroine’s entire appearance. “Those people always have good faces who are at peace with their conscience,” the narrator concludes.

“Things called to life,” the narrator says about Matryona. Work becomes for the heroine a way to restore peace in her soul. “She had a sure way to regain her good spirits - work,” notes the narrator.

Working on a collective farm, Matryona did not receive anything for her work; helping her fellow villagers, she refused money. Her work is selfless. For Matryona, working is as natural as breathing. Therefore, the heroine considers taking money for her work inconvenient and impossible.

A new way to create the image of Matryona is to introduce the heroine’s memories into the narrative. They demonstrate new facets of her personality, in them the heroine is fully revealed.

From Matryona’s memoirs we learn that in her youth, like Nekrasov’s heroine, she stopped a galloping horse. Matryona is capable of a decisive, even desperate act, but behind this is not a love of risk, not recklessness, but a desire to avert trouble. The desire to avert trouble and help people will dictate the heroine’s behavior in last minutes life before her death, when she rushed to help the men pull out the sleigh stuck at the railway crossing. Matryona remains true to herself to the end.

“But Matryona was by no means fearless,” notes the narrator. “She was afraid of the fire, she was afraid of the Molonia, and most of all, for some reason, of the train.” Just the sight of the train “makes Matryona feel hot, her knees are shaking.” The panic fear experienced by Matryona from the mere sight of a train, which at first evokes a smile, by the end of the story, after the death of the heroine under its wheels, takes on the meaning of a tragically true premonition.

In the heroine's memories of her experience, it is revealed that she has a sense of self-esteem, cannot bear insults and strongly protests when her husband raised his hand to her.

The outbreak of the First World War separates her from her beloved man, Thaddeus, and predetermines the entire subsequent tragic course Matryona's life. In three years, new tragedies have occurred in the life of Russia: “And one revolution. And another revolution. And the whole world turned upside down." Matryona’s life also turned upside down. Like the whole country, Matryona faces a “terrible choice”: she must choose her destiny, answer the question: how to live further? Thaddeus’s younger brother, Efim, wooed Matryona. The heroine married him - started a new life, chose her destiny. But the choice was wrong. Six months later, Thaddeus returns from captivity. In the disastrous game of passions that gripped him, Thaddeus is ready to kill Matryona and her chosen one. But Thaddeus is stopped by a moral prohibition that still exists in life - he does not dare to go against his brother.

There is no turning back for the heroine. Matryona's choice does not bring her happiness. New life it doesn’t work out, her marriage is barren.

In 1941, the world war began again, and Matryona’s life experienced the First World War again. world war tragedy. Just as Matryona lost her beloved in the first war, so in the second she loses her husband. The inexorable passage of time dooms Matryona’s courtyard to death: “The once noisy, but now deserted hut rotted and grew old - and the deserted Matryona grew old in it.”

Solzhenitsyn strengthens this motive, showing that the terrible inhuman absurdity of existence, which has become the norm of life for people in a new historical era and from which the hero sought salvation in Matryona’s house, did not escape the heroine. The new way of life relentlessly invades Matryona’s life. The eleven post-war years of collective farm life were marked by aggressive, inhuman stupidity and cynicism of the collective farm order. It seems that an experiment for survival was carried out on Matryona and her fellow villagers: on the collective farm they did not pay money for work, they “cut off” personal gardens, did not provide mowing for livestock, and were deprived of fuel for the winter. A triumph of the absurdity of collective farm life appears in the story in the listing of the property of Matryona, who worked on the collective farm for many years: “a dirty white goat, a lanky cat, ficus trees.” But Matryona managed to overcome all the hardships and hardships and keep the peace of her soul unchanged.

Matryona's house and its mistress appear as opposed to the surrounding world and the illogical and unnatural way of life that has established itself in it. The human world feels this and takes cruel revenge on Matryona.

This motif receives plot development in the story of the destruction of Matrenin's yard. Despite fate, which doomed her to loneliness, Matryona raised Thaddeus’s daughter, Kira, for ten years and became her second mother. Matryona decided: after her death, half the house, the upper room, should be inherited by Kira. But Thaddeus, with whom Matryona once wanted to unite her life, decides to take the upper room while its mistress is still alive.

In the actions of Thaddeus and his assistants, Solzhenitsyn sees a manifestation of the triumph of a new way of life. The new way of life has formed a special attitude towards the world, determined new character human relationships. The terrible inhumanity and absurdity of human existence is revealed by the author in the substitution of concepts that has become established in the minds of contemporaries, when “our language fearfully calls our property our property” as “good.” In the plot of the story, this “good” turns into all-crushing evil. The pursuit of such “good”, which “to lose is considered shameful and stupid in front of people,” turns out in the story into a different, immeasurably greater loss of genuine and enduring good: the world is losing a good wonderful person- Matryona, high spiritual and spiritual values ​​are lost in life. moral principles. A desperate and reckless pursuit of “good property” brings death to the human soul and brings to life the terrible destructive properties of human nature - selfishness, cruelty, greed, aggressiveness, greed, cynicism, pettiness. All these base passions will manifest themselves in the people surrounding Matryona, determining their behavior in the story of the destruction of her house and the death of herself. Matryona's soul, her inner world is contrasted with souls and inner world the people around her. Matryona's soul is beautiful because Solzhenitsyn believes that the goal of Matryona's life was not goodness-property, but goodness-love.

Matryona's house becomes a symbol of a harmonious traditional way of life in Solzhenitsyn's story peasant life, high spiritual and moral values, the keeper of which is Matryona. Therefore, she and the house are inseparable. The heroine intuitively senses this: “it was terrible for her to start breaking the roof under which she had lived for forty years. ...for Matryona this was the end of her entire life,” the narrator concludes. But Thaddeus and his assistants think differently. The hero’s disastrous passions are no longer restrained by anything—there are no longer any previously existing moral prohibitions standing in their way. They “knew that her house could be broken during her lifetime.”

Matryona's yard, in which the hero of the story found spiritual and moral support, becomes the last stronghold of the traditional national way of life, which was unable to withstand the destructive influence of the inexorable course of history.

The destruction of Matryona's house becomes in the story a symbol of a violation of the natural course of historical time, fraught with catastrophic upheavals. Thus, the death of Matryonin’s court becomes an indictment of a new historical era.

The final chord in creating the image of the heroine comes at the end of the story, after the death of Matryona, by comparing her with the people around her. Tragic death Matryona was supposed to shake people, make them think, awaken their souls, shake off the scales from their eyes. But this doesn't happen. The new way of life has devastated the souls of people, their hearts have become hardened, there is no place in them for compassion, empathy, or true sorrow. Solzhenitsyn shows this at the farewell ceremonies, funerals, and wakes of Matryona. The rituals lose their high, mournful, tragic meaning; all that remains of them is a ossified form, mechanically repeated by the participants. The tragedy of death is not able to stop people’s mercantile and vain aspirations.

Matryona's loneliness during her life after her death takes on a special and new meaning. She is lonely because Matryona’s spiritual and moral world, objectively, against the will of the heroine, opposes the values ​​of the world of the people around her. Matryona's world was alien and incomprehensible to them, causing irritation and condemnation. Thus, the image of Matryona allows the author to show in the story the moral troubles and spiritual emptiness of modern society.

The narrator's acquaintance with the people surrounding Matryona helps him fully understand her high purpose in the world of people. Matryona, who did not accumulate property, endured cruel trials and remained strong in spirit, is “the very righteous man without whom, according to the proverb, the village does not stand.

Neither the city.

Neither the whole land is ours.”